Buddhist tradition From Wikipedia, the free encyclopedia
Sri Lankan Forest Monks' Tradition claims a long history. As the oldest TheravadaBuddhist country in the world, several forest traditions and lineages have existed, disappeared and re-emerged circularly in Sri Lanka. The current forest traditions and lineages in Sri Lanka have been influenced by the Burmese and Thai traditions which descend from the ancient Indian and Sri Lankan traditions.[1][2][3]
Historical background
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Mihintale Rock where Arahant Mahinda arrived the island and met the King Devanampiyatissa.
Establishment of Buddhism in Sri Lanka
After the era of the Indian Emperor Asoka, India lost her place as the Theravada Buddhist center of the world. It is said that emperor Asoka and his advisor monks predicted this would happen and organized a Theravada Buddhist Mission to nine countries in Asia. As a result of this mission, the great arahant Mahinda who was the son of emperor Asoka was sent to Sri Lanka in order to establish Buddha Sasana (message of the Lord Buddha) with a group consisting of six arahants called Ittiya, Uttiya, Sambala, Bhaddasala, Novice Sumana (Sumana Samanera) and anagami layman Bhanduka (Bhanduka Upasaka).[4][5]
The King Devanampiya Tissa who was the king of Sri Lanka at that period met this group and accepted Buddhism and declared Buddhism as the state religion of Sri Lanka. The vice king Arittha who was the cousin of King Devanampiya Tissa was the first Buddhist monk of Sri Lanka who was called as arahant Upatissa.[6]
One year Later the emperor Asoka decided to send another group to Sri Lanka in order to establish a Buddhist Nuns' order (Bhikkhuni order) in Sri Lanka. The leader of this group was the daughter of the emperor Asoka who was the great arahant nun Sanghmitta. In addition, eighteen groups of technical people which were dedicated for Buddhist cultural works were sent with arahant Sanghamitta in order to strengthen the established Buddhist Lineage in Sri Lanka.[1]
History of Theravada Lineages
Since the first days of the establishment of a Theravada Buddhist Lineage in Sri Lanka, it has remained the main tradition there. After the era of the great Indian emperor Asoka, Sri Lanka was the global epicenter of the Theravada tradition. The Pali Canon (Theravada Tripitaka), which was preserved and conveyed by memorization and recitation, was first written in Sri Lanka at the Aluvihara in Matale. Almost all the early commentaries of Dhamma (Attha Katha) were written in Sri Lanka. The popular commentary writer Bhiikku Buddhaghosa was able to translate Sri Lankan commentaries which had been written in Sinhala Language into the Pali Language during the Anuradhapura era.[7]
When other Theravada countries such as Siam (Thailand) and Ramanna (Part of Burma/Myanmar) lost their monastic lineage, Sri Lankan monks were sent to re-establish the Upasampada monks' lineage during the period of the Polonnaruwa Kingdom in Sri Lanka. Later, in the 17th century CE, the Upasampada Lineage had disappeared in Sri Lanka due to attacks and the subsequent domination of Western intruders. A novice monk, Weliwita Saranamkara, brought Upasampada from Siam (Thailand) and was able to reestablish the lineage in Sri Lanka. During the 18th century several monks were able to again bring new Upasampada lineages from Amarapura (a part of Burma/Myanmar) and Ramanna (a part of Burma/Myanmar).[8]
Today three main Theravada Nikayas (Lineages) such as Siam Niakaya, Amarapura Nikaya, Ramanna Nikaya are dominant in Sri Lanka: Siyam Nikaya is the lineage from Siam, Amarapura Nikaya is the lineage from Amarapura and the Ramanna Nikaya is the lineage from Ramanna.[9]
Forest Traditions
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Forest monks and monasteries
In the early days, the forest traditions were affiliated either with the Great Monastery Mahavihara in Anuradhapura or with other main ancient monasteries such as Mihintale, Ritigala, Dimbulagala, Situlpawwa. Many ruins and caves of ancient forest monasteries can be seen in the large forest areas of Anuradhapura, Polonnaruwa, Matale, Tissamaharama, Situlpawwa and Ruhuna and all over the island. Sri Lanka was then the center of Theravada Buddhism as well as the Theravada forest tradition in the world.
Many stories about ancient forest monks are recorded in the Pali Atthakata and Visuddhimagga. Currently the largest forest sect in Sri Lanka is the Sri Kalyani Yogashrama Samstha (Galduva Sect) of Rāmañña Nikāya of Amarapura–Rāmañña Nikāya. In addition, several other sects such as Vaturuvila, Polgasduva, Thapowana continue to have several forest monasteries.The Mahamevnawa Buddhist Monastery, considered one of the largest Theravada Buddhist monasteries in the world, is also considered to belong to the Forest tradition.[10][11]
Preserving Pure Upasampada
The validity of upasampada (high-ordination) of the monks is considered to be weaken if the monks become less respecting towards the Vinaya (monastic discipline) and Vinaya-kammas (disciplinary procedures) in Buddhist monkhood. The ordination is considered to be invalid, if the upasampada-kamma (high-ordination procedure) was not done properly according to the texts. Ancient forest monks were considered to be well aware of this and have been protecting the validity of upasampada in the main three Theravada countries up until the period of Amarapura forest monks in Burma. During the 19th century, two groups of Sri Lankan monks were considered to be borrowed the trustworthy-upasampada from Amarapura forest monks in Burma, and established the Amarapura and Ramanna Nikayas of Sri Lanka. When these two Nikayas were considered slowly becoming lax in higher Vinaya, Sri Kalyani Yogasrama Samstha was established by a group of Ramanna Nikaya monks led by Kadawedduwe Jinavamsa Maha Thera, in order to preserve the forest Vinaya lineage further.
Founder of Sri Lanka Ramanna Maha Nikaya in 1864 by bringing pure Upasampada from Ratnapunna Vihara in Burma and joining with group of monks who brought pure Upasampada from Kalyani Sima in Burma and from Dhammayut Nikaya in Thailand. His intention was to re-establish a pure Vinaya lineage in Sri Lanka.
Being the founder of Sri Kalyani Yogasrama Samstha in 1951 as a reform movement during the Buddha Jayanti (B.E. 2500) festival years, his intention has been to protect the pure Vinaya lineage in Sri Lanka.
Matara Sri Nanarama Mahathera, who is considered to be the father of the Sri Lankan modern forest meditation tradition, was a researcher of old Sri Lankan vipassana meditation methods and has been influenced by Burmese Mahasi Vipassana Method. Nauyane Ariyadhamma Maha Thera, Hikkaduve Dhammasila Mahathera, Migoda Sanghsobhana Maha Thera and the Greek Nyanadassana Mahathera (Ioannis Tselios) are several of his close students.
6. Matale Silarakkhita Maha Thera
The founder of Ruwangirikanda forest monastery who later joined with Sri Kalyani Yogasrama Samstha. Natagane forest monastery and Budugallena forest monastery were re-established under Silarakkhita Maha Thera.
He is the founder of the Mahamevnawa Buddhist Monastery complex. These monasteries are spread throughout Sri Lanka and the world. The total number of monasteries is close to 150. He has also written more than 300 Buddhist scriptures and translated the Sutta Pitaka into simple Sinhala Language. Several of his books have been translated into various languages, including English, Thai, and French. He also translated the "Pirith Book" into Sinhala and English in a way that allows chanting. In addition, he took the initiative to print Buddhist scriptures in Tamil and the Bale system for the first time in Sri Lanka. He started Shraddha TV and Radio with the aim of spreading the pure Dhamma. He also has the largest group of student monks in Sri Lanka, which is more than 1000.
Bhikkhu Nyānadassana Mahāthera, born Ioannis Tselios in 1959 in Greece, is a Theravāda Buddhist monk, scholar, and teacher.[12] He initially pursued sociology at Goethe University in Frankfurt but left before completing his studies. In 1981, he traveled through South Asia, visiting key Buddhist sites in India and eventually arriving in Sri Lanka, where he received novice ordination in 1982. He later attained full ordination as a bhikkhu in 1986 under the guidance of Kaḍaveddūve Shrī Jinavaṁsa Mahāthera.[13]
For sixteen years, he dedicated himself to the study of Pali, the Tipiṭaka (Buddhist scriptures), and commentarial texts at the Gnānārāma Dharmāyatanaya monastery in Mītirigala. He earned the title of Vinayācariya (Teacher of Monastic Discipline) in 1997 and subsequently taught Pali and the Tipiṭaka. Alongside his scholarly activities, he engaged in intensive meditation, practicing Vipassanā (insight meditation) and Samatha (concentration meditation) under various teachers, including Venerable Mātara Sri Ñāṇārāma Mahāthera in Sri Lanka[14][15][16] and Pa-Auk Sayadaw in Myanmar.[17]
Between 2008 and 2018, he traveled extensively, conducting Dhamma talks and meditation classes in Singapore, Indonesia, Malaysia, and Taiwan. From 2011 to 2019, he resided at Nā Uyana Forest Monastery in Sri Lanka, continuing his monastic and teaching activities. In 2019, he returned to Greece, by invitation from Michael Xynos, director of Theravada Center in Greece and Honorary Consul of Sri Lanka, to teach Theravāda Buddhism.[13][18] There, he offered courses in Buddhist philosophy and psychology, as well as meditation seminars both in person and online. He has also authored several books,[19] including Meditation: Liberation or Attachment and The Historical Buddha and His Teaching.
Contemporary forest monasteries
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Some of the widely known forest monasteries, among the large number of monasteries scattered throughout the island are listed below.[20]
A cave in TanjantennaTanjantenna Forest and Monastery: A group of isolated caves and huts scattered throughout Balangoda forest areas in which both local and foreign monks reside and practice meditation. Bhaddekavihari Forest Monastery which serves as the central meeting place, sick ward and the Uposatha sima for the local and foreign monks dwell in nearby forests, is considered to be the central meeting place of the dwelling monks. Affiliated to Sri Kalyani Yogasrama Samstha.[23]
Kudumbigala monastery complexKudumbigala Forest Monastery: An ancient monastery in Kumana forest sanctuary which is famous for its isolated environment and beautiful landscapes which was re-established by late Thambugala Anandasiri Mahathera.[24]
The Mahamevnawa Buddhist Meditation Monastery, founded by Venerable Kiribathgoda Gnanananda Thero in 1999, has spread not only in Sri Lanka but also throughout the world. At present, it consists of nearly 110 branches in Sri Lanka and nearly 40 branches abroad. The number of monks exceeds 1000. All Mahamevnawa monastery branches operate according to the same formal procedure. All three types of monks, urban, semi-urban and forest-dwelling, operate. This tradition belongs to the Sri Kalayanivansa Chapter of the Sri Lanka Amarapura Nikaya. However, all activities are carried out under an independent Sangha Sabha called Mahamevnawa Maha Sangha Sabha.
Mahasangha of Mahamevnawa
The Mahamevnawa monastery is a tradition that has gained fame and respect among Buddhists around the world due to the propagation of the Dharma in various languages by monks residing in various languages. The main headquarters is located in Polgahawela and the Bhikkhu Training Center is located in Matara.
Other Monasteric Groups
Some other common types of forest monasteric traditions are listed below.
Thapowana Forest Monastery Tradition: Thapowana means Meditation Forest. The headquarters is Rajagiriya, near Colombo. The head monk of the Tapovana tradition was elected as the 4th Supreme Patriarch of the Amarapura Nikaya. He passed away in 2023. Mhintale Kalu Diya Pokuna Thapowanaya,Kagalla Thapowanaya are some of them.
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